HADEETH OF THE BLIND MAN PART 3: HADEETH OF THE MAN IN NEED

The Original Hadeeth Narration of Shu’bah

It is reported by Ahmad and others with an authentic chain of narration from Uthmaan ibn Haneef: “That a blind man came to the Prophet and said, “Supplicate to Allaah that He should cure me.” So he said, If you wish I will supplicate for you and if you wish I will delay that, for that is better (and in a narration: and if you wish have patience and that is better for you). So he said, “Supplicate to Him.” So he ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs, and to supplicate with this du’aa, 0 Allaah I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of mercy, 0 Muhammad I have turned by means of you (i. e. your du’aa) to my Lord in this need of mine, so that it may be fulfilled for me, 0 Allaah accept him as a supplicant on my behalf, and accept my supplication for him (to be accepted for me).” He said, “So the man did it and he was cured.” It is reported by Ahmad and others with an authentic chain of narration.

The explanation in this part is about an addtion to the authentic version hadeeth. The addition is about the story of a man who came to ‘Uthmaan ibn ‘Affaan and used the Prophet as a means of tawassul in order for his need to be fulfilled.

The Addition

It is reported by at-Tabaraanee in al-Mu’jamus-Sagheer (pp. 103-104) and in al-Kabeer (3/2/1/1-2) by way of ‘Abdullah ibn Wahb, from Shabeeb ibn Sa’eed al-Makkee, from Rawh ibn al-Qaasim, from Aboo Ja’far al-Khatamee al-Madanee, from Aboo Umaamah ibn Sahl ibn Haneef, from his paternal uncle ‘Uthmaan ibn Haneef:

That a man used to go to ‘Uthmaan ibn ‘Affaan, for some need which he had, and ‘Uthmaan had not used to take any notice of him and would not fulfil his need, so he met ‘Uthmaan ibn Haneef and complained to him about it,

so ‘Uthmaan said to him: “Go to the place of wudoo, make wudoo, then come to the mosque and pray two rak’ahs in it and then say: ‘0 Allaah I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of mercy, 0 Muhammad I turn by means of you to your Lord, the Mighty and Majestic, so that He should fulfil my need for me,’ and you should mention your need, then return to me so that I should go off with you.

So the man went off and did as he said, them came to the door of ‘Uthmaan ibn ‘Affaan.  So the door keeper came and took his hand and entered him and sat him upon the mat along with him (‘Uthmaan ibn ‘Affaan). He said to him: “What is your need.” So he mentioned it to him and he carried it out for him, then he said to him: “I have not remembered your need until now,” and he said:

“Whenever you have a need then come to us.” Then the man left him and met ‘Uthmaan ibn Haneef and said to him: “May Allaah reward you with good, he had not used to pay any attention to my need nor take any notice of me until you spoke to him about it.”

So ‘Uthmaan ibn Haneef said: “By Allaah, I have not spoken to him, but I witnessed the incident when a blind man came to the Allah’s Messenger and he complained to him about the loss of his sight. So the Prophet said to him that he should have patience, so he said: “0 Messenger of Allaah I have no one to lead me around.” So the Prophet said: Go to the place of wudoo, make wudoo, then pray two rak’ahs, then supplicate with these supplications.”

‘Uthmaan ibn Haneef said: By Allaah we did not depart, and we spoke for a long time, until the man re-entered upon us and it was as if there had never been anything wrong with his eyes.”

At-Tabaraanee said: “No one reports it from Rawh ibn al-Qaasim except Shabeeb ibn Sa’eed, Aboo Sa’eed al-Makkee and he is reliable. He is also the one whom Ahmad ibn Shabeeb narrates from, narrating from his father, from Yoonus ibn Yazeed al-Aylee. This hadeeth is also reported from Shu’bah from Aboo Ja’far al-Khatamee, whose name is ‘Umayr ibn Yazeed, and he is reliable. It is reported from Shu’bah only by ‘Uthmaan ibn ‘Umar ibn Faaris, and theHadeeth is Saheeh.”

The Chain Of Narration:

Abdullah ibn Wahb, from Shabeeb ibn Sa’eed al-Makkee, from Rawh ibn al-Qaasim, from Aboo Ja’far al-Khatamee al-Madanee, from Aboo Umaamah ibn Sahl ibn Haneef, from his paternal uncle ‘Uthmaan ibn Haneef:

The Authenticity Of The Hadeeth Explained

 

The hadeeth of the blind man narrated by Uthmaan ibn Haneef is Saheeh. But this story about Uthmaan ibn Affaan, the man who came to see him and Uthmaan ibn Haneef which was only reported by Shabeeb ibn Sa’eed al-Makkee is unauthentic  it is a weak hadeeth.

The first reason for this is Shabeeb ibn Sa’eed al-Makkee was the only person to narrate the hadeeth of the blind man with this additional story. However Shabeeb ibn Sa’eed al Makkee was general reliable, but he had a weak memory. His weak memory is one of the reasons this additional story is weak and unacceptable.

Adh-Dhahabee said in al-Meezaan: “Sadooq (generally acceptable narrator of hadeeth) who makes errors.

Ibn ‘Adiyy said: “Shabeeb (ibn Sa’eed al-Makkee) sometimes made slips and errors when he narrated from memory. I hope that he did not do this intentionally”.

However even though Shabeeb had a weak memory and this story he narrates is weak he is sadooq. This is because when he narrates hadeeth from Yoonus ibn Yazeed they are acceptable at the least they are Hassan (sound) at best Saheeh (authentic). This is because he had a written manuscript of Yoonus ibn Yazeed, Ibn Abee Haatim said this in al-Jarh wat-Ta’deel, from his father (2/1/359) and Ibn ‘Adiyy mentions him in his Kaamil and said: “He has a written manuscript copy of hadeeth from Yoonus ibn Yazeed which is fine.

So when Shabeeb narrates a hadeeth from Yoonus Ibn Yazeed the hadeeth are reliable but these hadeeth have to be narrated from Shabeeb by his son Ahmed ibn Shabeeb. Al-Haafidh in his biography in at-Taqreeb: “His hadeeths are all right when they are narrated from him by his son Ahmad”.

The reason his narrations are reliable only when narrated by his son is because his son used to write down anything his dad narrated to him from Yoonus ibn Yazeeds manuscript. Ibnul-Madeenee said: He used to go to Egypt for trade and his (Shabeebs) written narrations are reliable and are written down from him by his son Ahmad.”

Therefore his hadeeth are reliable as long as his son narrates them, al-Haafidh Ibn Hajr in his (Shabeebs) biography in at-Taqreeb said “His hadeeths are all right when they are narrated from him by his son Ahmad”.

Also Bukhaari used to narrate from Shabeeb but only when Shabeeb narrated from Yoonus and Shabeebs son Ahmad narrates from him (Shabeeb). The scholars of hadeeth said Ahmad was sadooq (a generally acceptable narrator of hadeeth). In Fatbul-Baaree (the explanation of Saheeh al-Bukhaari) on page 133 al-Haafidh Ibn Hajr said “ al-Bukhaari brings his hadeeths which were reported from him by his son, which he himself reports from Yoonus, but he does not bring anything which he (Shabeeb) himself reports from other than Yoonus.” Additionally Ibn ‘Adiyy said, when his (Shabeebs) son Ahmad narrates from him with the hadeeths of Yoonus, then it is as if it is a different Yoonus, meaning: he makes them good (the hadeeth narrated by Shabeeb go from weak to accepted)”

The second reason why this story is weak and can not be accepted is because Abdullah Ibn Wahb narrates it from Shabeeb Ibn Sa’eed al-Makkee. The scholars of hadeeth class any hadeeth narrated in this way from these two narrators of hadeeth as weak. This why in Fatbul-Baaree (the explanation of Saheeh al-Bukhaari) on page 133 al-Haafidh Ibn Hajr said “he (meaning Bukhaari) does not quote anything which (Abdullah) Ibn Wahb reports from him (Shabeeb).”

 Also al-Haafidh Ibn Hajr in Shabeebs biography in at-Taqreeb said “His (Shabeebs) hadeeths are all right when they are narrated from him by his son Ahmad, but not when narrated from him by (Abdullah) Ibn Wahb,”

Plus Ibn ‘Adiyy mentions Shabeeb in his Kaamil and said: “(Abdullah) Ibn Wahb reports some weak and reprehensible things from him (Shabeeb).

The third reason this story is weak is because there are conflicting reports from Ahmad ibn Shabeeb, as he has reported the hadeeth of the blind man but with out this story. The hadeeth of the blind man is reported by Ibn as-Sunnee in ‘Amalul-Yawm wal-Laylah (p.202) and by al-Haakim (1/526) by way of three chains of narration from Ahmad ibn Shabeeb without any mention of the attached story.

Additionally it is reported by ‘Awn ibn ‘Umaarah al-Basree. This is reported by al-Haakim. Even though this narrator ‘Awn is weak, yet still his narration is to be given precedence over the narration of Shabeeb because his narration agrees with Shu’bahs narration. Ibn Hajr said about Shu’bah in his biography of him in at-Taqreeb “Shu’bah ibn al-Hajjaj: Reliable, foremost memoriser, precise; ath-Thawree used to say: ‘He is the chief of the believers with regard to Hadeeth,’ and he was the first of the people of ‘Iraq to investigate the veracity of narrators; he defended the Sunnah and was a worshipper.”

Plus Awns narration also agrees with Hammaad ibn Salamahs narration from Aboo Ja’far al –Khatamee, which is a correct narration apart from the last line of the hadeeth which is weak. Ibn Hajr said about Hammaad ibn Salamah in at-Taqreeb Hammaad ibn Salamah: Reliable, a worshipper, the most reliable narrator from Thaabit, and his memory deteriorated in later life.” Due to Hammaads poor memory in later life, this may explain why in his narration the last line of the hadeeth is weak. This line was an additional line which he added to his abridged version of the authentic narration of by Shu’bah ibn al-Hajjaj.

In conclusion this additional story is weak because of Shabeebs poor memory, Abdullah Ibn Wahb narrating this hadeeth from Shabeeb and the fact that this narration contradicts a number of stronger narrations of this hadeeth.

Explantion of The hadeeth of the blind man part 3 The Hadeeth Of the Man In Need

The Original Hadeeth Narration of Shu’bah

It is reported by Ahmad and others with an authentic chain of narration from Uthmaan ibn Haneef: “That a blind man came to the Prophet and said, “Supplicate to Allaah that He should cure me.” So he said, If you wish I will supplicate for you and if you wish I will delay that, for that is better (and in a narration: and if you wish have patience and that is better for you). So he said, “Supplicate to Him.” So he ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs, and to supplicate with this du’aa, 0 Allaah I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of mercy, 0 Muhammad I have turned by means of you (i. e. your du’aa) to my Lord in this need of mine, so that it may be fulfilled for me, 0 Allaah accept him as a supplicant on my behalf, and accept my supplication for him (to be accepted for me).” He said, “So the man did it and he was cured.” It is reported by Ahmad and others with an authentic chain of narration.

The explanation in this part is about an addtion to the authentic version hadeeth. The addition is about the story of a man who came to ‘Uthmaan ibn ‘Affaan and used the Prophet as a means of tawassul in order for his need to be fulfilled.

The Addition

It is reported by at-Tabaraanee in al-Mu’jamus-Sagheer (pp. 103-104) and in al-Kabeer (3/2/1/1-2) by way of ‘Abdullah ibn Wahb, from Shabeeb ibn Sa’eed al-Makkee, from Rawh ibn al-Qaasim, from Aboo Ja’far al-Khatamee al-Madanee, from Aboo Umaamah ibn Sahl ibn Haneef, from his paternal uncle ‘Uthmaan ibn Haneef:

That a man used to go to ‘Uthmaan ibn ‘Affaan, for some need which he had, and ‘Uthmaan had not used to take any notice of him and would not fulfil his need, so he met ‘Uthmaan ibn Haneef and complained to him about it,

so ‘Uthmaan said to him: “Go to the place of wudoo, make wudoo, then come to the mosque and pray two rak’ahs in it and then say: ‘0 Allaah I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of mercy, 0 Muhammad I turn by means of you to your Lord, the Mighty and Majestic, so that He should fulfil my need for me,’ and you should mention your need, then return to me so that I should go off with you.

So the man went off and did as he said, them came to the door of ‘Uthmaan ibn ‘Affaan.  So the door keeper came and took his hand and entered him and sat him upon the mat along with him (‘Uthmaan ibn ‘Affaan). He said to him: “What is your need.” So he mentioned it to him and he carried it out for him, then he said to him: “I have not remembered your need until now,” and he said:

“Whenever you have a need then come to us.” Then the man left him and met ‘Uthmaan ibn Haneef and said to him: “May Allaah reward you with good, he had not used to pay any attention to my need nor take any notice of me until you spoke to him about it.”

So ‘Uthmaan ibn Haneef said: “By Allaah, I have not spoken to him, but I witnessed the incident when a blind man came to the Allah’s Messenger and he complained to him about the loss of his sight. So the Prophet said to him that he should have patience, so he said: “0 Messenger of Allaah I have no one to lead me around.” So the Prophet said: Go to the place of wudoo, make wudoo, then pray two rak’ahs, then supplicate with these supplications.”

‘Uthmaan ibn Haneef said: By Allaah we did not depart, and we spoke for a long time, until the man re-entered upon us and it was as if there had never been anything wrong with his eyes.”

At-Tabaraanee said: “No one reports it from Rawh ibn al-Qaasim except Shabeeb ibn Sa’eed, Aboo Sa’eed al-Makkee and he is reliable. He is also the one whom Ahmad ibn Shabeeb narrates from, narrating from his father, from Yoonus ibn Yazeed al-Aylee. This hadeeth is also reported from Shu’bah from Aboo Ja’far al-Khatamee, whose name is ‘Umayr ibn Yazeed, and he is reliable. It is reported from Shu’bah only by ‘Uthmaan ibn ‘Umar ibn Faaris, and theHadeeth is Saheeh.”

The Chain Of Narration:

Abdullah ibn Wahb, from Shabeeb ibn Sa’eed al-Makkee, from Rawh ibn al-Qaasim, from Aboo Ja’far al-Khatamee al-Madanee, from Aboo Umaamah ibn Sahl ibn Haneef, from his paternal uncle ‘Uthmaan ibn Haneef:

The Authenticity Of The Hadeeth Explained

 

The hadeeth of the blind man narrated by Uthmaan ibn Haneef is Saheeh. But this story about Uthmaan ibn Affaan, the man who came to see him and Uthmaan ibn Haneef which was only reported by Shabeeb ibn Sa’eed al-Makkee is unauthentic  it is a weak hadeeth.

The first reason for this is Shabeeb ibn Sa’eed al-Makkee was the only person to narrate the hadeeth of the blind man with this additional story. However Shabeeb ibn Sa’eed al Makkee was general reliable, but he had a weak memory. His weak memory is one of the reasons this additional story is weak and unacceptable.

Adh-Dhahabee said in al-Meezaan: “Sadooq (generally acceptable narrator of hadeeth) who makes errors.

Ibn ‘Adiyy said: “Shabeeb (ibn Sa’eed al-Makkee) sometimes made slips and errors when he narrated from memory. I hope that he did not do this intentionally”.

However even though Shabeeb had a weak memory and this story he narrates is weak he is sadooq. This is because when he narrates hadeeth from Yoonus ibn Yazeed they are acceptable at the least they are Hassan (sound) at best Saheeh (authentic). This is because he had a written manuscript of Yoonus ibn Yazeed, Ibn Abee Haatim said this in al-Jarh wat-Ta’deel, from his father (2/1/359) and Ibn ‘Adiyy mentions him in his Kaamil and said: “He has a written manuscript copy of hadeeth from Yoonus ibn Yazeed which is fine.

So when Shabeeb narrates a hadeeth from Yoonus Ibn Yazeed the hadeeth are reliable but these hadeeth have to be narrated from Shabeeb by his son Ahmed ibn Shabeeb. Al-Haafidh in his biography in at-Taqreeb: “His hadeeths are all right when they are narrated from him by his son Ahmad”.

The reason his narrations are reliable only when narrated by his son is because his son used to write down anything his dad narrated to him from Yoonus ibn Yazeeds manuscript. Ibnul-Madeenee said: He used to go to Egypt for trade and his (Shabeebs) written narrations are reliable and are written down from him by his son Ahmad.”

Therefore his hadeeth are reliable as long as his son narrates them, al-Haafidh Ibn Hajr in his (Shabeebs) biography in at-Taqreeb said “His hadeeths are all right when they are narrated from him by his son Ahmad”.

Also Bukhaari used to narrate from Shabeeb but only when Shabeeb narrated from Yoonus and Shabeebs son Ahmad narrates from him (Shabeeb). The scholars of hadeeth said Ahmad was sadooq (a generally acceptable narrator of hadeeth). In Fatbul-Baaree (the explanation of Saheeh al-Bukhaari) on page 133 al-Haafidh Ibn Hajr said “ al-Bukhaari brings his hadeeths which were reported from him by his son, which he himself reports from Yoonus, but he does not bring anything which he (Shabeeb) himself reports from other than Yoonus.” Additionally Ibn ‘Adiyy said, when his (Shabeebs) son Ahmad narrates from him with the hadeeths of Yoonus, then it is as if it is a different Yoonus, meaning: he makes them good (the hadeeth narrated by Shabeeb go from weak to accepted)”

The second reason why this story is weak and can not be accepted is because Abdullah Ibn Wahb narrates it from Shabeeb Ibn Sa’eed al-Makkee. The scholars of hadeeth class any hadeeth narrated in this way from these two narrators of hadeeth as weak. This why in Fatbul-Baaree (the explanation of Saheeh al-Bukhaari) on page 133 al-Haafidh Ibn Hajr said “he (meaning Bukhaari) does not quote anything which (Abdullah) Ibn Wahb reports from him (Shabeeb).”

 Also al-Haafidh Ibn Hajr in Shabeebs biography in at-Taqreeb said “His (Shabeebs) hadeeths are all right when they are narrated from him by his son Ahmad, but not when narrated from him by (Abdullah) Ibn Wahb,”

Plus Ibn ‘Adiyy mentions Shabeeb in his Kaamil and said: “(Abdullah) Ibn Wahb reports some weak and reprehensible things from him (Shabeeb).

The third reason this story is weak is because there are conflicting reports from Ahmad ibn Shabeeb, as he has reported the hadeeth of the blind man but with out this story. The hadeeth of the blind man is reported by Ibn as-Sunnee in ‘Amalul-Yawm wal-Laylah (p.202) and by al-Haakim (1/526) by way of three chains of narration from Ahmad ibn Shabeeb without any mention of the attached story.

Additionally it is reported by ‘Awn ibn ‘Umaarah al-Basree. This is reported by al-Haakim. Even though this narrator ‘Awn is weak, yet still his narration is to be given precedence over the narration of Shabeeb because his narration agrees with Shu’bahs narration. Ibn Hajr said about Shu’bah in his biography of him in at-Taqreeb “Shu’bah ibn al-Hajjaj: Reliable, foremost memoriser, precise; ath-Thawree used to say: ‘He is the chief of the believers with regard to Hadeeth,’ and he was the first of the people of ‘Iraq to investigate the veracity of narrators; he defended the Sunnah and was a worshipper.”

Plus Awns narration also agrees with Hammaad ibn Salamahs narration from Aboo Ja’far al –Khatamee, which is a correct narration apart from the last line of the hadeeth which is weak. Ibn Hajr said about Hammaad ibn Salamah in at-Taqreeb Hammaad ibn Salamah: Reliable, a worshipper, the most reliable narrator from Thaabit, and his memory deteriorated in later life.” Due to Hammaads poor memory in later life, this may explain why in his narration the last line of the hadeeth is weak. This line was an additional line which he added to his abridged version of the authentic narration of by Shu’bah ibn al-Hajjaj.

In conclusion this additional story is weak because of Shabeebs poor memory, Abdullah Ibn Wahb narrating this hadeeth from Shabeeb and the fact that this narration contradicts a number of stronger narrations of this hadeeth.

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About Abdul Kareem Ibn Ozzie

I am a revert trying to spread the sunnah inshallah.
This entry was posted in REFUTATIONS OF THE SUFI CREED and tagged , , , , , , , , . Bookmark the permalink.

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